It is universally agreed, that custom, in time, becomes a
second nature, forcing men to use that, whether good or bad, to which they have been
habituated; in fact, we see habit, in many instances, gain the ascendancy over reason.
This is so undeniably true, that virtuous men, by keeping company with wicked, often
fall into the same vicious course of life. Seeing and considering all this, I have
decided to write on the vice of intemperance in eating and drinking.

Now, though all are agreed that intemperance is the parent
of gluttony, and sober living the offspring of abstemiousness; yet, owing to the
power of custom, the former is considered a virtue, and the latter as mean and avaricious;
and so many men are blinded and besotted to such a degree, that they come to the
age of forty or fifty, burdened with strange and painful infirmities, which render
them decrepit and useless; whereas, had they lived temperately and soberly, they
would in all probability have been sound and hearty, to the age of eighty and upward.
To remedy this state of things, it is requisite that men should live up to the simplicity
dictated by nature, which teaches us to be content with little, and accustom ourselves
to eat no more than is absolutely necessary to support life, remembering that all
excess causes disease and leads to death. How many friends of mine, men of the finest
understanding and most amiable disposition, have I seen carried off in the flower
of their manhood by reason of excess and overfeeding, who, had they been temperate,
would now be living, and ornaments to society, and whose company I should enjoy with
as much pleasure as I am now deprived of it with concern.

In order, therefore, to put a stop to so great an evil, I
have resolved, in this short discourse, to demonstrate that intemperance is an abuse
which may be removed, and that the good old sober living may be substituted in its
stead; and this I undertake the more readily, as many young men of the best understanding
have urged upon me its necessity because of many of their parents having died in
middle life, while I remain so sound and hearty at the age of eighty-one. These young
men express a desire to reach the same term, nature not forbidding us to wish for
longevity; and old age, being, in fact, that time of life in which prudence can be
best exercised, and the fruits of all the other virtues enjoyed with the least opposition,
the senses then being so subdued, that man gives himself up entirely to reason. They
besought me to let them know the method pursued by me to attain it; and then finding
them intent on so laudable a pursuit, I resolved to treat of that method, in order
to be of service, not only to them, but to all those who may be willing to peruse
this discourse.

I shall therefore give my reasons for renouncing intemperance
and betaking myself to a sober course of life, and declare freely the method pursued
by me for that purpose, and then show the good effect upon me; from whence it will
be seen how easy it is to remove the abuse of free living. I shall conclude, by showing
the many conveniences and blessings of temperate life.

I say, then, that the heavy train of infirmities which had
made great inroads on my constitution were my motives for renouncing intemperance,
in the matter of too freely eating and drinking, to which I had been addicted, so
that, in consequence of it, my stomach became disordered, and I suffered much pain
from colic and gout, attended by that which was still worse, an almost continual
slow fever, a stomach generally out of order, and a perpetual thirst. From these
disorders, the best delivery I had to hope was death.

Finding myself, therefore, between my thirty-fifth and fortieth
year in such unhappy circumstances, and having tried everything that could be thought
of to relieve me, but to no purpose, the physicians gave me to understand that there
was one method left to get the better of my complaints, provided I would resolve
to use it, and patiently persevere. This was to live a strictly sober and regular
life, which would be of the greatest efficacy; and that of this I might convince
myself, since, by my disorders I was become infirm, though not reduced so low but
that a regular life might still recover me. They further added, that, if I did not
at once adopt this method of strict living, I should in a few months receive no benefit
from it, and that in a few more I must resign myself to death.

These arguments made such an impression on me, that, mortified
as I was, besides, by the thought of dying in the prime of life, though at the same
time perpetually tormented by various diseases, I immediately resolved, in order
to avoid at once both disease and death, to betake myself to a regular course of
life. Having upon this inquired of them what rules I should follow, they told me
that I must only use food, solid or liquid, such as is generally prescribed to sick
persons; and both sparingly. These directions, to say the truth, they had before
given me, but I had been impatient of such restraint, and had eaten and drank freely
of those things I had desired. But, when I had once resolved to live soberly, and
according to the dictates of reason, feeling it was my duty as a man so to do, I
entered with so much resolution upon this new course of life, that nothing since
has been able to divert me from it. The consequence was, that in a few days I began
to perceive that such a course agreed well with me; and, by pursuing it, I found
myself in less than a year (some people, perhaps, will not believe it) entirely freed
from all my complaints.

Having thus recovered my health, I began seriously to consider
the power of temperance: if it had efficacy enough to subdue such grievous disorders
as mine it must also have power to preserve me in health and strengthen my bad constitution.
I therefore applied myself diligently to discover what kinds of food suited me best.

But, first, I resolved to try whether those which pleased
my palate were agreeable to my stomach, so that I might judge of the truth of the
proverb, which is so universally held, namely: —That, whatever pleases the palate,
must agree with the stomach, or, that whatever is palatable must be wholesome and
nourishing. The issue was, that I found it to be false, for I soon found that many
things which pleased my palate, disagreed with my stomach. Having thus convinced
myself that the proverb in question was false, I gave over the use of such meats
and wines as did not suit me, and chose those which by experience I found agreed
well with me, taking only as much as I could easily digest, having strict regard
to quantity as well as quality; and contrived matters so as never to cloy my stomach
with eating or drinking, and always rose from the table with a disposition to eat
and drink more. In this I conformed to the proverb, which says, that a man to consult
his health must check his appetite. Having in this manner conquered intemperance
I betook myself entirely to a temperate and regular life, and this it was which effected
me that alteration already mentioned, that is, in less than a year, it rid me of
all those disorders which had taken such hold on me, and which appeared at the time
incurable. It had likewise this other good effect, that I no longer experienced those
annual fits of sickness, with which I used to be afflicted while I followed my ordinary
free manner of eating and drinking. I also became exceedingly healthy, as I have
continued from that time to this day; and for no other reason than that I never transgressed
against regularity and strict moderation.

In consequence, therefore, of my taking such methods, I have
always enjoyed, and, God be praised, still enjoy, the best of health. It is true,
that, besides the two most important rules relative to eating and drinking, which
I have ever been very scrupulous to observe (that is, not to take of either, more
than my stomach could easily digest, and to use only those things which agree with
me), I have carefully avoided, as far as possible, all extreme heat, cold, extraordinary
fatigue, interruption of my usual hours of rest, and staying long in bad air. I likewise
did all that lay in my power, to avoid those evils, which we do not find it so easy
to remove: melancholy, hatred, and other violent passions, which appear to have the
greatest influence on our bodies. I have not, however, been able to guard so well
against these disorders, as not to suffer myself now and then to be hurried away
by them. But I have discovered this fact, that these passions, have, in the main,
no great influence over bodies governed by the two foregoing rules of eating and
drinking. Galen, who was an eminent physician, has said, that, so long as he followed
these two rules, he suffered but little from such disorders, so little, that they
never gave him above a day’s uneasiness. That what he says is true, I am a living
witness, and so are many others who know me, and have seen me, how often I have been
exposed to heats and colds, and disagreeable changes of weather, without taking harm,
and have likewise seen me (owing to various misfortunes which have more than once
befallen me) greatly disturbed in mind; these things, however, did me but little
harm, whereas, other members of my family, who followed not my way of living, were
greatly disturbed; such in a word, was their grief and dejection at seeing me involved
in expensive law suits, commenced against me by great and powerful men, that, fearing
I should be ruined, they were seized with great melancholy humor, with which intemperate
bodies always abound, and such influence had it over their bodies, that they were
carried off before their time; whereas, I suffered nothing on the occasion, as I
had in me no superfluous humors of that kind; nay, in order to keep up my spirits,
I brought myself to think that God had permitted these suits against me, in order
to make me more sensible of my strength of body and mind; and that I should get the
better of them with honor and advantage, as it, in fact, came to pass; for, at last,
I obtained a decree exceedingly favorable to my fortune and character.

But I may go a step farther, and show how favorable to recovery
is a temperate life, in case of accident. At the age of seventy years, I happened,
as is often the case, to be in a coach, which, going at a smart rate, was upset,
and in that condition drawn a considerable way before the horses could be stopped.
I received so many shocks and bruises, that I was taken out with my head and body
terribly battered, and a dislocated leg and arm. When the physicians saw me in so
bad a plight, they concluded that in three days I should die, but thought they would
try what bleeding and purging would do, in order to prevent inflammation and fever.
But I, on the contrary, knowing that, by reason of the sober life I had lived for
so many years, my blood was in good and pure condition, refused to be either purged
or bled. I just caused my arm and leg to be set, and suffered myself to be rubbed
with some oils, which they said were proper on the occasion. Thus, without using
any other kind of remedy, I recovered, as I thought I should, without feeling the
least alteration in myself, or any bad effects from the accident; a thing which appeared
no less than miraculous in the eyes of the physicians. Hence, we may infer, that
he who leads a sober and regular life, and commits no excess in his diet, can suffer
but little from mental disorders or external accidents. On the contrary, I conclude,
especially from the late trial I have had, that excesses in eating and drinking are
often fatal. Four years ago, I consented to increase the quantity of my food by two
ounces, my friends and relations having, for some time past, urged upon me the necessity
of such increase, that the quantity I took was too little for one so advanced in
years; against this, I urged that nature was content with little, and that with this
small quantity I had preserved myself for many years in health and activity, that
I believed as a man advanced in years, his stomach grew weaker, and therefore the
tendency should be to lessen the amount of food rather than to increase. I further
reminded them of the two proverbs, which say: he who has a mind to eat a great deal,
must eat but little; eating little makes life long, and, living long, he must eat
much; and the other proverb was: that, what we leave after making a hearty meal,
does us more good than what we have eaten. But my arguments and proverbs were not
able to prevent them teasing me upon the subject; therefore, not to appear obstinate,
or affecting to know more than the physicians themselves, but above all, to please
my family, I consented to the increase before mentioned; so that, whereas previous,
what with bread, meat, the yolk of an egg, and soup, I ate as much as twelve ounces,
neither more nor less, I now increased it to fourteen; and whereas before I drank
but fourteen ounces of wine, I now increased it to sixteen. This increase, had, in
eight days’ time, such an effect upon me, that, from being cheerful and brisk, I
began to be peevish and melancholy, so that nothing could please me. On the twelfth
day, I was attacked with a violent pain in my side, which lasted twenty-two hours
and was followed by a fever, which continued thirty-five days without any respite,
insomuch that all looked upon me as a dead man; but, God be praised, I recovered,
and I am positive that it was the great regularity I had observed for so many years,
and that only, which rescued me from the jaws of death.

Orderly living is, doubtless, a most certain cause and foundation
of health and long life; nay, I say it is the only true medicine, and whoever weighs
the matter well, will come to this conclusion. Hence it is, that when the physician
comes to visit a patient, the first thing he prescribes is regular living, and certainly
to avoid excess. Now, if the patient after recovery should continue so to live, he
could not be sick again, and if a very small quantity of food is sufficient to restore
his health, then but a slight addition is necessary for the continuance of the same;
and so, for the future, he would want neither physician nor physic. Nay, by attending
to what I have said, he would become his own physician, and indeed, the best he could
have, since, in fact, no man should be a perfect physician to any but himself. The
reason is, that any man, by repeated trials, may acquire a perfect knowledge of his
own constitution, the kinds of food and drink which agree with him best. These repeated
trials are necessary, as there is a great variety in the nature and stomachs of persons.
I found that old wine did not suit me, but that the new wines did; and, after long
practice, I discovered that many things, which might not be injurious to others,
were not good for me. Now, where is the physician who could have informed me which
to take, and which to avoid, since I by long observation, could scarce discover these
things.

It follows, therefore, that it is impossible to be a perfect
physician to another. A man cannot have a better guide than himself, nor any physic
better than a regular life. I do not, however, mean that for the knowledge and cure
of such disorders as befall those who live an irregular life there is no occasion
for a physician and that his assistance ought to be slighted; such persons should
at once call in medical aid, in case of sickness. But, for the bare purpose of keeping
ourselves in good health, I am of opinion, that we should consider this regular life
as our physician, since it preserves men, even those of a weak constitution, in health;
makes them live sound and hearty, to the age of one hundred and upward, and prevents
their dying of sickness, or through the corruption of their humors, but merely by
the natural decay, which at the last must come to all. These things, however, are
discovered but by few, for men, for the most part, are sensual and intemperate, and
love to satisfy their appetites, and to commit every excess; and, by way of apology,
say that they prefer a short and self-indulgent life, to a long and self-denying
one, not knowing that those men are most truly happy who keep their appetites in
subjection. Thus have I found it, and I prefer to live temperately, so that I may
live long and be useful. Had I not been temperate, I should never have written these
tracts, which I have the pleasure of thinking will be serviceable to others. Sensual
men affirm that no man can live a regular life. To this I answer, that Galen, who
was a great physician, led such a life, and chose it as the best physic. The same
did Plato, Cicero, Isocrates, and many other great men of former times, whom not
to tire the reader I forbear naming; and, in our days, Pope Paul Farnese and Cardinal
Bembo; and it was for that reason they lived so long. Therefore, since many have
led this life, and many are actually leading it, surely all might conform to it,
and the more so, as no great difficulty attends it. Cicero affirms that nothing is
needed, but to be in good earnest. Plato, you say, though he himself lived thus regularly,
affirms that, in republics, men often cannot do so, being obliged to expose themselves
to various hardships and changes, which are incompatible with a regular life. I answer,
that men who have to undergo these things, would be the better able to bear such
hardships by being strictly temperate in matters of eating and drinking.

Here it may be objected, that he who leads this strict and
regular life, having constantly when well made use only of simple food fit for the
sick, and in small quantities, has when himself in sickness, no recourse left in
matters of diet. To which I reply, that, whoever leads a regular life, cannot be
sick or at least but seldom. By a regular life I mean, that a man shall ascertain
for himself, how small a quantity of food and drink is sufficient to supply the daily
wants of his nature and then having done this, and found out the kinds of food and
drink best suited for his constitution, he shall, having formed his plans, strictly
adhere to his resolutions and principles, not being careful at one time, and self-indulgent
at others, for by so doing, he would gain but little benefit; but taking care always
to avoid excess, which any man can certainly do at all times, and under all circumstances,
if he is determined. I say then, that he who thus lives cannot be sick, or but seldom,
and for a short time, because, by regular living, he destroys every seed of sickness,
and thus, by removing the cause, prevents the effect; so that he who pursues a regular
and strictly moderate life, need not fear illness, for his blood having become pure,
and free from all bad humors, it is not possible that he can fall sick.

Since, therefore, it appears that a regular life is also
profitable and virtuous, it ought to be universally followed, and more so, as it
does not clash with duties of any kind, but is easy to all. Neither is it necessary
that all should eat as little as I do—twelve ounces—or not to eat of many things
from which I, because of the natural weakness of my stomach, abstain. Those with
whom all kinds of food agree, may eat of such, only they are forbidden to eat a greater
quantity, even of that which agrees with them best, than their stomachs can with
ease digest. The same is to be understood of drink. The only rule for such to observe
in eating and drinking, is the quantity rather than the quality; but for those who,
like myself, are weak of constitution, these must not only be careful as to quantity,
but also to quality, partaking only of such things as are simple, and easy to digest.

Let no one tell me that there are numbers, who, though they
live most irregularly, attain in health and spirits to a great age. This argument
is grounded on uncertainty and hazard, and such cases are rare. Men should not, therefore,
because of these exceptional cases, be persuaded to irregularity or indulgence. Whoever,
trusting to the strength of his constitution, slights these observations, may expect
to suffer by so doing, and to live inconstant danger of disease and death. I therefore
affirm, that a man, even of a bad constitution, who leads a strictly regular and
sober life, is surer of a long one, than he of the best constitution who lives carelessly
and irregularly. If men have a mind to live long and healthy, and die without sickness
of body or mind, but by mere dissolution, they must submit to a regular and abstemious
life, for such a life keeps the blood clean and pure. It suffers no vapors to ascend
from the stomach to the head; hence, the brain of him who thus lives enjoys constant
serenity; he can soar above the low and groveling concerns of this life to the exalted
and beautiful contemplation of heavenly things to his exceeding comfort and satisfaction.
He then truly discerns the brutality of those excesses into which men fall, and which
bring them misery here and hereafter; while he may with comfort look forward to a
long life, conscious that, through the mercy of God, he has relinquished the paths
of vice and intemperance, never again to enter them; and, through the merits of our
Saviour Jesus Christ, to die in His favor. He therefore does not suffer himself to
be cast down with the thoughts of death, knowing that it will not attack him violently,
or by surprise, or with sharp pains and feverish sensations, but will come upon him
with ease and gentleness; like a lamp, the oil of which is exhausted, he will pass
gently, and without any sickness, from this terrestrial and mortal, to a celestial
and eternal life.

Some sensual unthinking persons affirm that a long life is
no great blessing, and that the state of a man, who has passed his seventy-fifth
year, cannot really be called life; but this is wrong, as I shall fully prove; and
it is my sincere wish, that all men would endeavor to attain my age, that they might
enjoy that period of life, which of all others is most desirable.

I will therefore give an account of my recreations, and the
relish which I find at this stage of life. There are many who can give testimony
as to the happiness of my life. In the first place, they see with astonishment the
good state of my health and spirits; how I mount my horse without assistance, how
I not only ascend a flight of stairs, but can climb a hill with greatest ease. Then,
how gay and good-humored I am; my mind ever undisturbed, in fact, joy and peace having
fixed there above in my breast. Moreover, they know in what manner I spend my time,
so as never to find life weary: I pass my hours in great delight and pleasure, in
converse with men of good sense and intellectual culture; then, when I cannot enjoy
their company, I betake myself to the reading of some good book. When I have read
as much as I like, I write; endeavoring in this, as in other things to be of service
to others; and these things I do with the greatest ease to myself, living in a pleasant
house in the most beautiful quarter of this noble city of Padua. Besides this house,
I have my gardens, supplied with pleasant streams in which I always find something
to do which amuses me. Nor are my recreations rendered less agreeable by the failing
of any of my senses, for they are all, thank God, perfect, particularly my palate,
which now relishes better the simple fare I have, than it formerly did the most delicate
dishes, when I led an irregular life. Nor does the change of beds give me any uneasiness:
I can sleep everywhere soundly and quietly, and my dreams are pleasant and delightful.
It is likewise with the greatest pleasure I behold the success of an undertaking
so important to this state; I mean that of draining and improving so many uncultivated
pieces of ground, an undertaking begun within my memory, but which I thought I should
never see completed; nevertheless I have, and was even in person assisting in the
work for two months together, in those marshy places during the heat in summer, without
ever finding myself worse for the fatigues or inconveniences I suffered; of so much
efficacy is that orderly life, which I everywhere constantly lead. Such are some
of the recreations and diversions of my old age, which is so much the more to be
valued than the old age, or even the youth of other men; as, being freed by God’s
grace from the perturbations of the mind and the infirmities of the body, I no longer
experience any of those contrary emotions which rack such a number of young men and
as many old ones, who, by reason of their careless living and intemperate habits,
are destitute of health and strength, and consequently of all true enjoyment.

And if it be lawful to compare little matters to affairs
of importance, I will further venture to say that such are the effects of this sober
life, that, at my present age of eighty-three, I have been able to write an entertaining
comedy, abounding with innocent mirth and pleasant jests.

I have yet another comfort which I will mention; that of
seeing a kind of immortality in a succession of descendants; for, as often as I return
home, I find before me, not one or two, but eleven grandchildren, the oldest of them
eighteen, all the offspring of one father and mother, and all blessed with good health.
Some of the youngest I play with; those older, I make companions of; and, as nature
has bestowed good voices upon them, I amuse myself by hearing them sing, and play
on different instruments. Nay, I sing myself, as I have a better voice now, clearer
and louder, than at any period of my life. Such are the recreations of my old age.

Whence it appears, that the life I lead is not gloomy, but
cheerful, and I would not exchange my manner of living and my gray hairs, with that
of even a young man, having the best constitution, who gave way to his appetites;
knowing, as I do, that such are daily subject to a thousand kinds of ailments and
death. I remember my own conduct in early life, and I know how foolhardy are young
men; how apt they are to presume on their strength in all their actions, and by reason
of their little experience, are over-sanguine in their expectations. Hence, they
often expose themselves rashly to every kind of danger, and, banishing reason, bow
their necks to the yoke of concupiscence, and endeavor to gratify all their appetites,
not minding, fools as they are, that they thereby hasten the approach of what they
would most willingly avoid, sickness and death.

And these are two great evils to all men who live a free
life; the one is troublesome and painful, the other, dreadful and insupportable,
especially when they reflect on the errors to which this mortal life is subject,
and on the vengeance which the justice of God is wont to take on sinners. Whereas,
I, in my old age, praise to the Almighty, am exempt from these torments; from the
first, because I cannot fall sick, having removed all the cause of illness by my
regularity and moderation; from the other, that of death, because from so many years’
experience, I have learned to obey reason; whereas, I not only think it a great folly
to fear that which cannot be avoided, but likewise firmly expect some consolation
from the grace of Jesus Christ, when I arrive at that period.

But though I know I must, like others, reach that term, it
is yet at so great a distance that I cannot discern it, because I know I shall not
die except by mere dissolution, having already, by my regular course of life, shut
up all other avenues of death, and thus prevented the humors of my body making any
other way upon me, than that which I must expect from the elements employed in the
composition of this mortal frame. I am not so simple as not to know that, as I was
born, so I must die; but the natural death that I speak of does not overtake one,
until after a long course of years; and even then, I do not expect the pain and agony
which most men suffer when they die. But I, by God’s blessing, reckon that I have
still a long time to live in health and spirits, and enjoy this beautiful world,
which is, indeed, beautiful to those who know how to make it so, but its beauty can
only be realized by those who, by reason of temperance and virtue, enjoy sound health
of body and mind.

Now, if this sober and moderate manner of living brings so
much happiness; if the blessings that attend it are so stable and permanent, then
I beseech every man of sound judgment to embrace this valuable treasure, that of
a long and healthful life, a treasure which exceeds all other worldly blessings,
and, therefore, should be sought after; for what is wealth and abundance to a man
who is possessed with a feeble and sickly body? This is that divine sobriety, agreeable
to God, the friend of nature, the daughter of reason, the sister of all the virtues,
the companion of temperate living, modest, courteous, content with little, regular,
and perfectly mistress of all her operations. From her, as from their proper root,
spring life, health, cheerfulness, industry, learning and all those actions and employments
worthy of noble and generous minds. The laws of God are all in her favor. Repletion,
excess, intemperance, superfluous humors, diseases, fevers, pains and the dangers
of death, vanish in her presence, as mists before the sun. Her comeliness ravishes
every well-disposed mind. Her influence is so sure, as to promise to all a long and
agreeable life. And, lastly, she promises to be a mild and pleasant guardian of life
teaching how to ward off the attacks of death. Strict sobriety, in eating and drinking,
renders the senses and understanding clear, the memory tenacious, the body lively
and strong, the movements regular and easy; and the soul, feeling so little of her
earthly burden, experiences much of her natural liberty. The man thus enjoys a pleasing
and agreeable harmony, there being nothing in his system to disturb; for his blood
is pure, and runs freely through his veins, and the heat of his body is mild and
temperate.

The Second Discourse:

Showing the Surest Method
of Correcting an Infirm Constitution

My treatise on a sober life has begun to answer my desire,
in being of service to many persons born of a weak constitution, or who, by reason
of free living, have become infirm, who, when they commit the least excess, find
themselves greatly indisposed. I should also be glad to be of service to those, who,
born with a good constitution, yet, by reason of a disorderly life, find themselves
at the age of fifty or sixty attacked with various pains and diseases, such as gout,
sciatica, liver and stomach complaints, to which they would not be subject, were
they to live a strictly temperate life, and by so doing would moreover greatly increase
the term of their existence, and live with much greater comfort; they would find
themselves less irritable, and less disposed to be upset by inconvenience and annoyance.
I was myself of a most irritable disposition, insomuch that at times there was no
living with me. Now, for a very long time it has been otherwise, and I can see that
a person swayed by his passions is little or no better than a madman at such times.

The man, also, who is of a bad constitution, may, by dint
of reason, and a regular and sober life, live to a great age and in good health,
as I have done, who had naturally one of the worst, so that it appeared impossible
I should live above forty years, whereas, I now find myself sound and hearty at the
age of eighty-six; forty-six years beyond the time I had expected; and during this
long respite all my senses have continued perfect; and even my teeth, my voice, my
memory, and my heart. But what is still more, my brain is clearer now than it ever
was. Nor do any of my powers abate as I advance in life; and this because, as I grow
older, I lessen the quantity of my solid food. This retrenchment is necessary, since
it is impossible for man to live forever; and, as he draws near his end, he is brought
so low as to be able to take but little nourishment, and at such times, the yolk
of an egg, and a few spoonfuls of milk with bread, is quite sufficient during the
twenty-four hours; a greater quantity would most likely cause pain, and shorten life.
In my own case, I expect to die without any pain or sickness, and this is a blessing
of great importance; yet may be expected by those who shall lead a sober life, whether
they be rich or poor. And, since a long and healthy life ought to be greatly coveted
by every man, then I conclude that all men are in duty bound to exert themselves
to that effect; nevertheless such a blessing cannot be obtained without strict temperance
and sobriety. But some allege that many, without leading such a life, have lived
to a hundred, and that in good health, though they ate a great deal, and used indiscriminately
every kind of viands and wine, and therefore they flatter themselves that they shall
be equally fortunate. But in this they are guilty of two mistakes: the first is,
that it is not one in fifty thousand that ever attains that happiness; the other
mistake is, that such, in the end, most certainly contract some illness, which carries
them off: nor can they be sure of ending their days otherwise; so that the safest
way to attain a long and healthful life, is to embrace sobriety, and to diet oneself
strictly as to quantity. And this is no very difficult affair. History informs us
of many who lived in the greatest temperance; and this present age furnishes us with
many such, reckoning myself one of the number: we are all human beings, endowed with
reason, and consequently we ought to be master of all our actions.

This sobriety is reduced to two things, quality and quantity.
The first consists in avoiding food or drinks, which are found to disagree with the
stomach. The second, to avoid taking more than the stomach can easily digest; and
every man at the age of forty ought to be a perfect judge in these matters; and whoever
observes these two rules, may be said to live a regular and sober life. And the virtue
and efficacy of this life is such, that the humors in a man’s blood become harmonious
and perfect, and are no longer liable to be disturbed or corrupted by any disorders,
such as suffering from excessive heat or cold, too much fatigue, or want of rest,
and the like. A man who lives as I have described, may pass through all these changes
without harm. Wherefore, since the humors of persons who observe these two rules
relative to eating and drinking, cannot possibly be corrupted and engender acute
diseases (the cause of untimely death), every man is bound to comply with them, for
whoever acts otherwise, living a disorderly life, instead of a regular one, is constantly
exposed to disease and death.

It is, indeed, true that even those who observe these two
rules, relating to diet, the observance of which constitutes a regular life, may,
by committing any one of the other irregularities, such as excessive heat, cold,
fatigue, etc., find himself slightly indisposed for a day or two, but he need fear
nothing worse.

But as there are some persons who, though well stricken in
years, are, nevertheless, very free in their living, and allege that neither the
quantity nor the quality of their diet makes any impression upon them, and therefore
eat a great deal of everything without distinction, and indulge themselves equally
in point of drinking; such men are ignorant of the requirements of their nature,
or they are gluttonous; and I do affirm, that such do not enjoy good health, but
as a rule are infirm, irritable, and full of maladies. There are others, who say
that it is necessary that they should eat and drink freely to keep up their natural
heat, which is constantly diminishing, as they advance in years; and that it is therefore
their duty to eat heartily of such things as please their palate, and that strict
moderation, in their case, would tend to shorten life. Now, this is the reason, or
excuse, of thousands. But to all this, I answer, that all such are deceiving themselves,
and I speak from experience, as well as observation. The fact is, large quantities
of food cannot be digested by old stomachs; as man gets weaker as he grows older,
and the waste in his system is slower, the natural heat certainly is less. Nor will
all the food in the world increase it, except to bring on fever and distressing disorders;
therefore, let none be afraid of shortening their days by eating too little. I am
strong and hearty, and full of good spirits, neither have I ache or pain, and yet
I am very old, and subsist upon very little; and, in this respect, that which would
suit one man, is good for another. When men are taken ill they discontinue, or nearly
so, their food. Now, if by reducing themselves to a small quantity, they recover
from the jaws of death, how can they doubt, but that, with a slight increase of diet
consistent with reason, they will be able to support nature, when in health. Let
a fair, honest trial of some few weeks be given, and the result would, in all cases,
be most pleasing.

Others say, that it is better for a man to suffer three or
four times every year, from gout, sciatica, or whatever disorder to which he may
be subject, than be tormented the whole year by not indulging his appetite, and eating
and drinking just as he pleases, since he can always by a few days of self-denial
recover from all such attacks. To this I answer, that, our natural heat growing less
and less as we advance in years, no abstinence for a short time can have virtue sufficient
to conquer the malady to which the man is subject, and which is generally brought
on by repletion, so that he must die at last of one of these periodical disorders;
for they abridge life in the same proportion as temperance and health prolong it.

Others pretend that it is better to live a short and self-indulgent
life, than a long and self-denying one; but surely, longevity ought to be valued,
and is, by men of good understanding; and those who do not truly prize this great
gift of God, are surely a disgrace to mankind, and their death is a service to the
public rather than not. And again, there are some, who, though they are conscious
that they become weaker as they advance in years, yet cannot be brought to retrench
the quantity of their food, but rather increase it, and, because they find themselves
unable to digest the great quantity of food, with which they load their stomachs
twice or thrice a day, they resolve to eat but once, heartily, in the twenty-four
hours. But this course is useless; for the stomach is still overburdened, and the
food is not digested, but turns into bad humors, by which the blood becomes poisoned,
and thus a man kills himself long before his time. I never met with an aged person
who enjoyed health, and lived that manner of life. Now, all these men whose manner
of life I have named, would live long and happily, if, as they advanced in years,
they lessened the quantity of their food, and ate oftener, and but little at a time,
for old stomachs cannot digest large quantities; men at this age becoming children
again, who eat little and often during the twenty-four hours.

O thrice holy sobriety, so useful to man, by reason of the
service thou dost render him! Thou prolongest his days, by which means he greatly
improves his understanding and, by such knowledge, he can avoid the bitter fruits
of sensuality, which is an enemy to man’s reason. Thou, moreover, freest him from
the dreadful thoughts of death. How greatly ought we to be indebted to thee, since
by thee we enjoy this beautiful world, which is really beautiful to all whose sensibilities
have not been deadened by repletion, and whose minds have not been blighted by sensuality!
I really never knew till I grew old, that the world was so beautiful; for, in my
younger years I was debauched by irregularities, and therefore could not perceive
and enjoy, as I do now, its beauties. O truly happy life, which, over and above all
these favors conferred on me, hast so improved and perfected my body, that now I
have a better relish for plain bread, than formerly I had for the most exquisite
dainties! In fact I find such sweetness in it, because of the good appetite I always
have, that I should be afraid of sinning against temperance, were I not convinced
of the absolute necessity for it, and knowing that pure bread is, above all things,
man’s best food, and while he leads a sober life, he may be sure of never wanting
that natural sauce, —a good appetite—and moreover, I find that, whereas I used to
eat twice a day, now that I am much older, it is better for me to eat four times,
and still to lessen the quantity as the years increase. And this is what I do, guided
by my experience; therefore, my spirits being never oppressed by too much food, are
always brisk; especially after eating, so that I enjoy much the singing of a song,
before I sit down to my writing.

Nor do I ever find myself the worse for writing directly
after meals; my understanding is never clearer; and I am never drowsy; the food I
take being too small a quantity to send up any fumes to the brain. O, how advantageous
it is to an old man to eat but little; therefore I take but just enough to keep body
and soul together, and the things I eat are as follows: bread, panado, eggs (the
yolk), and soups. Of flesh meat, I eat kid and mutton. I eat poultry of every kind;
also of sea and river fish. Some men are too poor to allow themselves food of this
kind, but they may do well on bread (made from wheat meal, which contains far more
nutriment than bread made from fine flour), panado, eggs, milk, and vegetables. But
though a man should eat nothing but these, he may not eat more than his stomach can
with ease digest, never forgetting that it is the over-quantity which injures, even
more than the eating of unsuitable food. And again I say, that whoever does not transgress,
in point of either quantity or quality, cannot die, but by mere dissolution, except
in cases where there is some inherited disease to combat; but such cases are comparatively
rare, and even here a strict and sober diet will be of the greatest service.

O, what a difference between a regular and temperate life,
and an irregular and intemperate life! One gives health and longevity, the other
produces disease and untimely death. How many of my dearest relations and friends
have I lost by their free living, whereas, had they listened to me, they might have
been full of life and health. I am thus more than ever determined to use my utmost
endeavors to make known the benefit of my kind of life. Here I am, an old man, yet
full of life and joy, happier than at any previous period of my life, surrounded
by many comforts; not the least to mention are my eleven grandchildren, all of fine
understanding and amiable disposition, beautiful in their persons, and well disposed
to learning; and these, I hope so to teach, that they shall take pattern after me,
and follow my kind of life.

Now, I am often at a loss to understand why men of fine parts
and understanding, who have attained middle age, do not, when they find themselves
attacked by disorders and sickness, betake themselves to a regular life, and that
constantly. Is it because they are in ignorance as to the importance of this subject?
Surely, it cannot be that they are enslaved by their appetites to such an extent
that they find themselves unable to adopt a strict and regular diet? As to young
men, I am in no way surprised at their refusal to live such a life, for their passions
are strong and usually their guide. Neither have they much experience; but, when
a man has arrived at the age of forty of fifty, surely he should in all things be
governed by reason. And this would teach men that gratifying the appetite and palate,
is not, as many affirm, natural and right, but is the cause of disease and premature
death. Were this pleasure of the palate lasting, it would be some excuse; but it
is momentary, compared with the duration of the disease which its excess engenders.
But it is a great comfort to a man of sober life to reflect, that what he eats will
keep him in good health, and be productive of no disease or infirmity.

The Third Discourse:

The Method of Enjoying Complete Happiness in Old Age

My Lord,

In writing to your Lordship, it is true I shall speak of
few things, but such as I have already mentioned in my essays, but I am sure your
Lordship will not tire of the repetition.

My Lord, to begin, I must tell you, that being now at the
age of ninety-one, I am more sound and hearty than ever, much to the amazement of
those who know me. I, who can account for it, am bound to show that a man can enjoy
a terrestrial paradise after eighty; but it is not to be obtained, except by strict
temperance in food and drink, virtues acceptable to God and friends to reason. I
must, however, go on to tell you, that, during the past few days I have been visited
by many of the learned doctors of this university, as well as physicians and philosophers
who were well acquainted with my age, life, and manners, also, that I was stout,
hearty, and lively, my senses perfect, also my voice and teeth, likewise my memory
and judgment. They knew, besides, that I constantly employed eight hours every day
in writing treatises, with my own hand, on subjects useful to mankind, and spent
many more in walking and singing. O, my Lord, how melodious my voice is grown! Were
you to hear me chant my prayers, and that to my lyre, after the example of David,
I am certain it would give you great pleasure, my voice is so musical.

Now, these doctors and philosophers told me that it was
next to a miracle, that at my age, I should be able to write upon subjects which
required both judgment and spirit, and added that I ought not to be looked upon as
a person advanced in years, since all my occupations were those of a young man, and
that I was altogether unlike aged people of seventy and eighty, who are subject to
various ailments and diseases, which render life a weariness; or, if even any by
chance escape these things, yet their senses are impaired, sight, or hearing, or
memory is defective, and all their faculties much decayed; they are not strong, nor
cheerful, as I am. And they moreover said, that they looked upon me as having special
grace conferred upon me, and said a great many eloquent and fine things, in endeavoring
to prove this, which, however, they could not do; for their arguments were not grounded
on good and sufficient reasons, but merely on their opinions. I therefore endeavored
to undeceive and set them right, and convince them that the happiness I enjoyed was
not confined to me, but might be common to all mankind, since I was but a mere mortal,
and different in no respect from other men, save in this, that I was born more weakly
than some, and had not what is called a strong constitution. Man, however, in his
youthful days, is more prone to be led by sensuality than reason; yet, when he arrives
at the age of forty, or earlier, he should remember that he has about reached the
summit of the hill, and must now think of going down, carrying the weight of years
with him; and that old age is the reverse of youth, as much as order is the reverse
of disorder; hence, it is requisite that he should alter his mode of life in regard
to the quality and quantity of his food and drink. For it is impossible in the nature
of things, that the man who is bent on indulging his appetite, should be healthy
and free from ailments. Hence it was to avoid this vice and its evil effects, I embraced
a regular and sober life. It is no doubt true, that I at first found some difficulty
in accomplishing this, but in order to conquer the difficulty I besought the Almighty
to grant the virtue of sobriety in all things, well knowing that He would graciously
hear my prayer. Then, considering that when a man is about to undertake a thing of
importance, which he knows he can compass, though not without difficulty, he may
make it much easier to himself by being steady in his purpose, I pursued this course:
I endeavored gradually to relinquish a disorderly life, and to suit myself to strict
temperate rules; and this it came to pass, that a sober and moderate life no longer
became disagreeable, though, on account of the weakness of my constitution, I tied
myself down to very strict rules in regard to the quantity and quality of what I
ate and drank.

Others, who happen to be blessed with a strong constitution,
may eat a greater variety of food, and in somewhat larger quantity, each man being
a guide to himself, consulting always his judgment and reason, rather than his fancy
or appetite, and further let him always strictly abide by his rules, for he will
receive little benefit if he occasionally indulges in excess.

Now, on hearing these arguments, and examining the reasons
on which they were founded, the doctors and philosophers agreed that I had advanced
nothing but what was true. One of the younger of them said that I appeared to enjoy
the special grace of being able to relinquish, with ease, one kind of life, and embrace
another, a thing which he knew from theory to be feasible, but in practice to be
difficult, for it had proved as hard to him, as easy to me.

To this I replied, that, being human like himself, I likewise
had found it no easy task, but it did not become a man to shrink from a glorious
and practical task, on account of its difficulties; the greater the obstacles to
overcome, the greater the honor and benefit. Our beneficent Creator is desirous,
that, as He originally favored human nature with longevity, we should all enjoy the
full advantage of His intentions, knowing that when a man has passed seventy, he
may be exempt from the sensual strivings, and govern himself entirely by the dictates
of reason. Vice and immorality then leave him, and God is willing that he should
live to the full maturity of his years, and has ordained that all who reach their
natural term should end their days without sickness, but by mere dissolution, the
natural way; the wheels of life quietly stopping, and man peacefully leaving this
world, to enter upon immortality, as will be my case; for I am sure to die thus,
perhaps while chanting my prayers. Nor do the thoughts of death give me the least
concern; nor does any other thought connected with death, namely, the fear of the
punishment to which wicked men are liable, because I am bound to believe, that being
a Christian, I shall be saved by the virtue of the most sacred blood of Jesus Christ,
which He freely shed in order to save those who trust in Him. Thus, how beautiful
my life! How happy my end! To this, the young doctor had nothing to reply, but that
he would follow my example.

The great desire I had, my Lord, to converse with you at
this distance, has forced me to be prolix, and still obliges me to proceed, though
not much farther. There are some sensualists, my Lord, who say that I have thrown
away my time and trouble, in writing a treatise upon temperance, and other discourses
on the same subject; alleging, that it is impossible to conform to it, so that my
treatise must answer as little purpose as that of Plato on Government, who took a
great deal of pains to recommend a thing impracticable. Now, this much surprises
me, as they may see that I lived a sober life many years before I wrote my treatise,
and I should never have composed it, had I not been convinced, that it was such a
life as any man might lead; and being a virtuous life, would be of great service
to him; so that I felt myself under an obligation to present it in its true light.
Again, I have the satisfaction to hear that numbers, on reading my treatise, have
embraced such a life. So that the objection concerning Plato on Government is of
no force against my case. But a sensualist is an enemy to reason, and a slave to
his passions.

The Fourth Discourse:

An Exhortation to a Sober and Regular Life
in Order to Attain Old Age

Not to be wanting in my duty, and not to lose at the same
time the satisfaction I feel in being useful to others, I again take up my pen to
inform those, who, for want of conversing with me, are strangers to what those with
whom I am acquainted, know and see. But as some things may appear to certain persons
scarcely credible, though actually true, I shall not fail to relate for the benefit
of the public. Wherefore, I say, being arrived at my ninety-fifth year, God be praised,
and still finding myself sound and hearty, content and cheerful, I never cease to
thank the Divine Majesty for so great a blessing, considering the usual condition
of old men. These scarcely ever attain the age of seventy, without losing health
and spirits, and growing melancholy and peevish. Moreover, when I remember how weak
and sickly I was between the ages of thirty and forty, and how from the first, I
never had what is called a strong constitution; I say, when I remember these things,
I have surely abundant cause for gratitude, and though I know I cannot live many
years longer, the thought of death gives me no uneasiness; I, moreover, firmly believe
that I shall attain to the age of one hundred years. But, to render this dissertation
more methodical, I shall begin by considering man at his birth; and from thence accompany
him through every stage of life, to his grave.

I therefore say, that some come into the world with the stamina
of life so weak, that they live but a few days, or months, or years, and it is not
always easy to show, to what the shortness of life is owing. Others are born sound
and lively, but still, with a poor, weakly constitution; and of these, some live
to the age of ten, twenty, others to thirty or forty, but seldom live to be old men.
Others, again, bring into the world a perfect constitution, and live to an old age;
but it is generally, as I have said, an old age of sickness and sorrow, for which
usually they have to thank themselves, because they unreasonably presumed on the
goodness of their constitution; and cannot by any means be brought to alter when
grown old, from the mode of life they pursued in their younger days, but live as
irregularly when past the meridian of life, as they did in the time of their youth.
They do not consider that the stomach has lost much of its natural heat and vigor,
and that, therefore, they should pay great attention to the quality and quantity
of what they eat and drink; but, rather than decrease, many of them are for increasing
the quantity, saying, that, as health and vigor grow less, they should endeavor to
repair the loss by a great abundance of food, since it is by sustenance we are to
preserve ourselves.

But it is here that the great mistake is made; since, as
the natural force and heat lessen as a man grows in years, he should diminish the
quantity of his food and drink, as nature at that period is content with little;
and moreover, if increasing the amount of nourishment was the proper thing, then,
surely the majority of men would live to a great age in the best of health. But do
we see it so? On the contrary, such a case is a rare exception; whilst my course
of life is proved to be right, by reason of its results. But, though some have every
reason to believe this to be the case, they nevertheless, because of their lack of
strength of character, and their love of repletion, still continue their usual manner
of living. But were they, in due time, to form strict temperate habits, they would
not grow infirm in their old age, but would continue as I am, strong and hearty,
and might live to the age of one hundred, or one hundred and twenty. This has been
the case with others of whom we read, men who were born with a good constitution,
and lived sober and abstemious lives; and had it been my lot to have enjoyed a strong
constitution, I should make no doubt of attaining to that age. But as I was born
feeble, and with an infirm constitution, I am afraid I shall not outlive an hundred
years; and were others, born weakly as myself, to betake them to a life like mine,
they would, like me, live to the age of a hundred, as shall be my case.

And this certainty of being able to live to a great age is,
in my opinion, a great advantage (of course I do not include accidents, to which
all are liable, and which must specially be left to our Maker), and highly to be
valued; none being sure of this blessing, except such as adhere to the rules of temperance.
This security of life is built on good and truly natural reasons, which can never
fail; it being impossible that he who leads a perfectly sober and temperate life,
should breed any sickness, or die before his time. Sooner, he cannot through ill-health
die, as his sober life has the virtue to remove the cause of sickness, and sickness
cannot happen without a cause; which cause being removed, sickness is also removed,
and untimely and painful death prevented.

And there is no doubt, that temperance in food and drink,
taking only as much as nature really requires, and thus being guided by reason, instead
of appetite, has efficacy to remove all cause of disease; for since health and sickness,
life and death, depend on the good or bad condition of a man’s blood, and the quality
of his humors, such a life as I speak of purifies the blood, and corrects all vicious
humors, rendering all perfect and harmonious. It is true, and cannot be denied, that
man must at last die, however careful with himself he may have been; but yet, I maintain,
without sickness and great pain; for in my case I expect to pass away quietly and
peacefully, and my present condition insures this to me, for, though at this great
age, I am hearty and content, eating with a good appetite, and sleeping soundly.
Moreover, all my senses are as good as ever, and in the highest perfection; my understanding
clear and bright, my judgment sound, my memory tenacious, my spirits good, and my
voice (one of the first things which is apt to fail us) has grown so strong and sonorous,
that I cannot help chanting aloud my prayers, morning and night, instead of whispering
and muttering them to myself as was formerly my custom.

O, how glorious is this life of mine, replete with all the
felicities which man can enjoy on this side of the grave! It is entirely exempt from
that sensual brutality, which age has enabled my reason to banish; thus I am not
troubled with passions, and my mind is calm, and free from all perturbations, and
doubtful apprehensions. Nor can the thought of death find room in my mind, at least,
not in any way to disturb me. And all this has been brought about, by God’s mercy,
through my careful habit of living. How different from the life of most old men,
full of aches and pains, and forebodings, whilst mine is a life of real pleasure,
and I seem to spend my days in a perpetual round of amusements, as I shall presently
show.

And first, I am of service to my country, and what a joy
is this. I find infinite delight in being engaged in various improvements, in connection
with the important estuary or harbor of this city, and fortifications; and although
this Venice, this Queen of the Sea, is very beautiful, yet I have devised means by
which it may be made still more beautiful, and more wealthy, for I have shown in
what way she may abound with provisions, by improving large tracts of land, and bringing
marshes and barren sand under cultivation. Then again, I have another great joy always
present before me. Some time since, I lost a great part of my income, by which my
grandchildren would be great losers. But I, by mere force of thought, have found
a true and infallible method of repairing such loss more than double, by a judicious
use of that most commendable of arts, agriculture. Another great comfort to me is
to think that my treatise on temperance is really useful, as many assure me by word
of mouth, and others by letter, where they say, that, under God they are indebted
to me for their life. I have also much joy in being able to write, and am thus of
service to myself and others; and the satisfaction I have in conversing with men
of ability and superior understanding is very great, from whom I learn something
fresh. Now, what a comfort is this, that old as I am, I am able, without fatigue
of mind or body thus to be fully engaged, and to study the most important, difficult,
and sublime subjects.

I must further add, that at this age, I appear to enjoy two
lives: one terrestrial, which in fact I possess, the other celestial, which I possess
in thought; and this thought is actual enjoyment, when founded upon things we are
sure to attain, and I, through the infinite mercy and goodness of God, am sure of
eternal life. Thus, I enjoy the terrestrial life in consequence of my sobriety and
temperance, virtues so agreeable to the Deity, and I enjoy, by the grace of God,
the celestial, which He makes me anticipate in thought; a thought so lively, as to
fix me entirely on this subject, the fruition of which I hold to be of the utmost
certainty. And I further maintain, that, dying in the manner I expect, is not really
death, but a passage of the soul from this earthly life to a celestial, immortal,
and infinitely perfect existence. Neither can it be otherwise; and this thought is
so pleasing, so superlatively sublime, that it can no longer stoop to low and worldly
objects, such as the death of this body, being entirely taken up with the happiness
of living a celestial and divine life. Whence it is, that I enjoy two lives; and
the thought of terminating this earthly life gives me no concern, for I know that
I have a glorious and immortal life before me.

Now, is it possible, that any one should grow tired of so
great a comfort and blessing as this which I enjoy, and which the majority of persons
might attain, by leading the life I have led, an example which every one has it in
his power to follow? For I am no saint, but a mere man, a servant of God, to whom
so regular a life is extremely agreeable.

Now, there are men who embrace a spiritual and contemplative
life, and this is holy and commendable, their chief employment being to celebrate
the praises of God, and to teach men how to serve Him. Now, if while these men set
themselves apart for this life, they would also betake themselves to sober and temperate
living, how much more agreeable would they render themselves in the sight of God
and men. What a much greater honor and ornament would they be to the world. They
would likewise enjoy constant health and happiness, would attain a great age, and
thus become eminently wise and useful; whereas, now, they are mostly infirm, irritable,
and dissatisfied, and think that their various trials and ailments are sent them
by Almighty God, with a view of promoting their salvation; that they may do penance
in this life for their past errors. Now, I cannot help saying, that in my opinion,
they are greatly mistaken; for I cannot believe that the Deity desires that man,
his favorite creature, should be infirm and melancholy, but rather, that he should
enjoy good health and be happy. Man, however, brings sickness and disease upon himself,
by reason, either of his ignorance or willful self-indulgence. Now, if those who
profess to be our teachers in divine matters would also set the example, and thus
teach men how to preserve their bodies in health, they would do much to make the
road to heaven easier: men need to be taught that self-denial and strict temperance
is the path to health of body and health of mind, and those who thus live see more
clearly than others what their duty is toward our Saviour Jesus Christ, who came
down upon earth to shed His precious blood, in order to deliver us from the tyranny
of the devil, such was His immense goodness and loving kindness to man.

Now, to make an end of this discourse, I say, that since
length of days abounds with so many favors and blessings, and I, not by theory, but
by blessed experience can testify to it–indeed, I solemnly assure all mankind that
I really enjoy a great deal more than I can mention, and that I have no other reason
for writing, but that of demonstrating the great advantages, which arise from longevity,
and such a life as I have lived—I desire to convince men, that they may be induced
to observe these excellent rules of constant temperance in eating and drinking, and
therefore, I never cease to raise my voice, crying out to you, my friends, that your
lives may be even as mine.